Judgment, The Law of Compensation and Forgiveness. "As a Man Soweth so shall he Reap"

Sin Has No Existence Except as It Is Created by Mankind, and Man Must Pay the Penalties

I am here, Jesus;

I come tonight because I see that you are lonesome and feel the need of companionship. I come to you as a brother and friend to cheer you and make you feel that, although you have no mortal friend with you, yet you have a friend in the spirit who is closer than a mortal brother, and who loves you with a deep and abiding love.

Today has been one in which the people of your land have celebrated what they suppose is my birthday. They have also worshiped me as one of the  "Triune Godhead," as they believe. But as I have told you before, such worship is all wrong and is very distasteful to me. It only makes me the more anxious and determined that this great falsehood shall be exposed and not believed in any longer.

There is only one God, and that is the Father. He alone must be worshiped, for He alone can save mortals from the result of their sins, and from the consequences of the great fall of the first parents. I do not want men to look upon me as anything more than an elder brother who is filled with the Divine Love of the Father, and is very close to Him in the qualities of Love and faith.

I am a spirit who is possessed of a knowledge of the attributes of the Father that no other spirit has; yet I am only one of his children, as you and the rest of mankind are. And for my own brothers to worship me as God makes me very unhappy, seeing that they can have such little knowledge of the Truths of the Father.

Tomorrow, this worship and praise will be continued, and I must look upon it with all the distaste that I have, realizing that I am not able to set men aright in their beliefs and worship. Oh, I tell you, the harvest is ripe and the laborers are few! But very soon, I hope this truth of the Oneness of God and the brotherhood of myself with all humanity may be revealed to mankind, through the messages that you may receive and transmit to men.

The one great Truth that is the foundation of men's salvation is the New Birth, and the fact that the Divine Love of the Father is waiting for every man to let It enter his soul and make him at-one with the Father. I am with you very often and am trying to impress you with the great necessity of having these Truths revealed, as men's souls are longing for the Truth. Their intellects are dissatisfied with the present teachings of theology and with the sayings of the Bible in many places. While this is to be deplored, yet the time will come when the light that I came into the world to disclose will shine for every man who may come within the reach of my teachings.

Last night, I was reading as you read an article which advocated eliminating a large part of the New and nearly the whole of the Old Testament from the Christian teachings, and formulating a faith based entirely on my sayings and the writings of some of the Bible writers. Such a plan is one that should be investigated by the thinking Christians of the present day and, in a modified way, adopted.

The only difficulty in carrying out this plan effectively, and having it produce the results desired, is that the Bible does not contain many sayings of mine disclosing the Truths, and does contain many sayings attributed to me which I never said. Take that saying over which a controversy is now occurring and which is referred to in another article contained in the book mentioned; that is, that I said I came not to bring peace to the world but rather a "sword."

Now, while this appears in Matthew's Gospel as coming from me, I never said it nor used any expression that would convey the meaning that some of the commentators are endeavoring to place upon the words. I never taught war upon a man's neighbors, and never at any time was such a thought a part of my teachings to the disciples or to any others.

No, militarism is all wrong and against all the precepts of truth. It should not be believed for a moment by any Christians, or by anyone else, that such action was ever advocated by me. While I know the truth will cause a division among men as to what the truth is, and may even separate men and cause bitter thoughts and even hatred to arise in the souls of men towards their fellowmen, with even brother perhaps coming to dislike brother, yet the accomplishing of such results was not the object of my coming to earth and teaching the Truths. Rather, they are the results of the unavoidable conflict between truth and error. Truth cannot compromise, even for the sake of peace, and error will not submit or acknowledge its untruth so long as it can get any mortal to believe in and advocate it.

And because of the great gift of free will to man, truth itself, with all the Power and Knowledge of the Father in back of it, will not compel a man to accept it against his will. Hence, as man is very fallible and thinks and believes as his finite mental faculties convince him that a certain thing is or is not true, he will not be willing to surrender his convictions until the truth shall come to him in such a way as to persuade him of its reality. And as men differ so much in the operations of their minds and reasoning faculties, there will be necessarily a great division among them as to what is and what is not true. Consequently there will arise disputes and hatred, and even wars among them, in maintaining their respective beliefs and opinions as to what is truth.

While these feelings of discord must necessarily follow the advent of truth, yet I did not come for the purpose of bringing a "sword," but for the purpose of showing men what the truths are, and of causing harmony and belief in these truths. Never is hatred or discord or war among men justified, no matter what the cause. And if men will only learn the truth, there will never exist such feelings or acts.

Truth is, of itself, a thing apart, and admits of no variations or modifications. Hence the minds of men must submit to and embrace truth; it will never accommodate itself to the beliefs of men. One is fixed and unchangeable, and the other is always changeable. And until founded on a knowledge of the truth, men's beliefs will at some time or other have to change, because in the end truth will be established in the hearts and minds of men, so that harmony and peace shall reign in all God's universe.

Error does not exist in the world because God created it or permits it to exist, but solely because there belongs to man an unrestricted will which controls and influences his thoughts and acts, and which in turn is influenced by the desires and appetites of the mortal. I know it is said that if God did not permit evil and carnal thoughts and desires to exist in the world, there would be no reason or possibility for man to exercise his will in a way that would bring him to all these feelings of hatred, etc. that I speak of. But this is merely saying that if a man had not the power of free will, he would commit no sin and indulge in no error. For you must know that, in his creation, he was given (under certain conditions) not only the privilege and the power to become a being entirely free from sin (which is merely the violation of God's established laws) but also the privilege and power to violate these laws. As he will, so shall he be.

Everything in nature may be turned into an instrument of harm if the laws which establish the functionings and workings of these things are violated. Sin does not exist as an abstract thing, but is the result of disobedience to some law whose operations must be pursued in conformity to its creation; and men who violate it must suffer the consequences of such violation. Mortals may not fully realize that every law carries with it a penalty for its violation, and this applies to the smallest law in the material universe as well as to the greatest law in the Spiritual Kingdom. And this penalty is just as sure in its operation as is the law itself.

A man may be created, physically, almost perfect. And as long as he lives in that way which does not violate some physical law, operating to keep him in that physical perfection, he will suffer no pain or inharmony in his being. But just as soon as he does violate this law, the penalty therefore asserts itself, and he suffers. Now, this arises not because there existed any pain or suffering in the abstract, and had not man violated this law, he would never have known that there was such a thing as pain or suffering. Rather, when he did violate the law, there came into operation the penalty which, as I have said, is always the result of violating the Laws of Harmony.

And the same principle applies to the moral and spiritual universe. As I have said, there is no such thing as sin or error in the abstract. As long as a mortal may know and follow the truth, he will never realize the existence of any such thing as sin or error. But the moment that law of truth is violated, the penalty asserts itself, and man realizes that sin and error do exist - not as an abstract entity, but as a concrete, sensitive thing, which will continue to exist until the violation of that law ceases, and harmony, in its operation, is again restored; or rather until man in his thoughts and acts is brought into harmony with the operation of the law.

So you see, God did not create or permit sin or error to exist, in the sense that it is an independent entity waiting to influence men to do wrong and violate his laws of perfect harmony. Rather, when men, in the exercise of their will (which God will not compel) violate one of his laws and thereby interfere with that harmony themselves, they cause the inharmony to arise, which brings with it the pains and sufferings and sins and errors which are prevalent in the world.

Let men think, if they can, of sin or error in the abstract, and then let them try to describe it. What is the result? Only vacuity.

So I say, God did not create sin or error, but gave to man that great gift of free will, free and not subject to His control, and then man became the responsible being that he is. But in giving man this great gift, He did not relinquish or subordinate His Will to that of man, nor did He confer upon man the power to change or modify His immutable Laws, which He Himself will not do. And within the limitations that man can exercise his will - that is, when such exercise does not interfere with the Will of God or His Laws - man may exercise that will with impunity and without responsibility, as it were. But when he infringes upon the Will of God, or violates one of His Laws in the exercise of that will, then, while man is not controlled in the exercise of his will, yet, for such violation, he must pay the penalty which such violation calls into operation.

God has decreed that His Universe shall be one of harmony in its workings, and that no man shall destroy or interfere with that harmony; and no man can. But, as man is a part of that harmony, his every act which tends to interfere therewith (and it does not, except as to himself) brings upon himself the penalty of that interference.

Let a man who has violated this harmony (and thereby becomes inharmonious himself) again get into that harmony, and, as to him, there would be no sin or error. Let every man do this, and there would be no sin or error in all God's universe. So I repeat, there is no sin or error in the abstract in all the universe. They appear only when man himself, in the exercise of his will, interferes with the harmony of God's laws. It makes no difference what the cause of this interference may be; in what way the will of man may have been exercised, or for what reason inharmony is brought about. The effect is the same, because harmony and inharmony cannot exist together, no matter what the cause may be. It does not matter that, in one case, the cause may appear excusable, or even apparently forced on the individual. The excuse for, or apparent justification of the cause will not make what is inharmonious unite and work in unison with God's laws of harmony.

And hence, the man whose will may be excused in the way mentioned by reason of heredity, or environments, or want of proper mental or moral instruction, is just as much out of harmony with the violated law as is the man who willfully violates the law.

The penalty must be enforced just the same in each case, as the only remedy is the restoration of the harmony. But there is this difference between the individuals of what may be called the involuntary class and the individuals of the voluntary class: The former will find it easier and faster to get into this condition of harmony than will the latter.

So, man must not accuse God of permitting sin and error to exist in the world, as they do not exist, except as man brings them into existence by the wrongful exercise of his will. All sin and error bring their sufferings. And if there were no sufferings, and men were permitted to exercise their wills irrespective of the laws which govern the universe, and without incurring the penalties, then the only result would be that anarchy would prevail in all God's Universe where men live, and in the spirit universe as well.

However, the will and its great franchise of unrestricted exercise pass with the mortal when he leaves his material body.

So, with all my Love, I will say good night.

Your brother and friend, Jesus

Divine Forgiveness

I am here, your grandmother, Ann Rollins,

I came to write you about the forgiveness and pardon of the Father, and to enlighten you upon this subject which is so little understood, since men first commenced to distort the teachings of the Master.

Forgiveness is that operation of the Divine Mind which relieves man of the penalties of his sins that he has committed, and permits him to turn from his evil thoughts and deeds, and seek the Love of the Father; and if he earnestly seeks, find the happiness which is waiting for him to obtain. It does not violate any law that God has established to prevent man from, avoiding the penalties of his violations of the law of God controlling his conduct.

The law of compensation, that what a man sows that shall he reap, is not set aside, but in the particular case where a man becomes penitent, and in all earnestness prays the Father to forgive him of his sins and make a new man of him, the operation of another and greater law is called into activity, and the old law of compensation is nullified, and, as it were, swallowed up in the power of this law of forgiveness and love. So you see there is no setting aside of any of God's laws. As in the physical world, certain lesser laws are overcome by greater laws, so in the spirit world or in the operation of spiritual things, the greater laws must prevail over the lesser.

God's laws never change, but the application of these laws to particular facts and conditions do seem to change, when two laws come into apparent conflict, and the lesser must give away to the greater.

The spiritual laws are just as fixed as are the physical laws that control the material universe; and no law having application to the same condition of facts, ever is different in its operation or in its effects.

The sun and planets in their movements are governed by fixed laws, and they operate with such exactness that men who make a study of these laws and comprehend them can, with almost mathematical precision, foretell the movements of these heavenly bodies. This only means that as long as the sun and the planets remain as they are, and surrounded by the same influences, and meet no law operating in a manner contrary to the laws which usually control them, these planets and sun will repeat their movements year after year in the same way and with like precision. But suppose that a more powerful and contrary law should come into operation, and influence the movements of these bodies, do you suppose for a moment that they would pursue the same course as if such greater law had not intruded itself?

The effect of this is not to set aside the lesser law, or even to change it, but to subordinate it to the operations of the greater law; and if these operations were removed or ceased to act, the lesser law would resume its operations on these planets again, and they would move in accordance therewith, just as if its power had never been affected by the greater law.

So, in the spirit world, when a man has committed sins on earth, the law of compensation demands that he must pay the penalty of these sins until there has been a full expiation, or until the law is satisfied. And this law does not change in its operations, and no man can avoid or run away from the inexorable demands of the law. He cannot of himself abate one jot or tittle of the penalties, but must pay to the last farthing as the Master said, and hence, he cannot, of himself hope to change the operations of this law.

But, as the Creator of all law has provided another and higher law, which, under certain conditions may be brought into operation and causes the former law to cease to operate, and man may experience the benefit of the workings of this higher law. So when God forgives a man of his sins, and makes him a new creature in his nature and love, he does not, for the particular case annihilate the law of compensation, but removes that upon which this law may operate.

Sin is violation of God's law, and the effect of sin is the penalty which such violation imposes. A man's suffering for sins committed are not the results of God's special condemnation in each particular case, but are the results of the workings and scourgings of his conscience and recollections and as long as conscience works he will suffer, and the greater the sins committed, the greater will be the suffering. Now all this implies that a man's soul is filled to a greater or lesser extent with these memories, which for the time constitute his very existence. He lives with these memories, and the suffering and torment, which result from them can never leave him until the memories of these sins, or the result of them, cease to be a part of himself and his constant companions - this is the inexorable law of compensation, and man of himself has no way of escaping this law except by his long expiation, which removes these memories and satisfies the law.

Man cannot change this law, and God will not. So, as I say, the law never changes. But remember this fact, that in order for the law to operate, a man must have these memories, and they must be a part of his very existence.

Now, suppose that the creator of this law has created another law, but which under certain conditions, and upon a man doing certain things, these memories are taken from him, and no longer constitute a part or portion of his existence; then, I ask, what is there in or of that man upon this law of compensation that can act or operate? The law is not changed, it is not even set aside, but upon which it can operate no longer exists, and consequently there is no reason or existence of facts which call for its operation.

So, I say, as do your scientists and philosophers, that God's laws are fixed and never change, but I further say, which they fail to perceive, that certain conditions which may and do call for the operations of these laws today, tomorrow change or cease to exist, so that the laws are no longer effective.

And so when the truths of God's forgiveness of sin is declared, many wise men hold up their hands and shout, "God's laws do not change, and even God Himself cannot change them. And to effect a forgiveness of sins, the great law of compensation must be violated. God works no such miracle, or gives special dispensation. No, man must pay the penalty of his evil deeds until the law is fulfilled."

How limited is the knowledge of mortals, and of spirits as well, of the Power and Wisdom and Love of the Father. His Love is the greatest thing in all the universe and the Law of Love is the greatest law. Every other law is subordinate to It, and must work in unison with it; and Love, Divine Love of the Father, when given to man and he possesses it, is the fulfilling of all law. This Love frees man from all law except the law of its Ownself - and when man possesses this Love he is slave to no law and is free indeed.

The law of compensation and all laws not in harmony with the Law of Love, have nothing upon which to operate in that man's case, and God's laws are not changed but merely, as to this man, have no existence.

Now, let all men, wise and unwise, know that God in His Love and Wisdom, has provided a means by which, man, if he so will, may escape the unchanging law of compensation, and become no longer subject to its demands and penalties; and these means are simple and easy, and within the comprehension and grasp of every living soul, be he saint or sinner, a wise man or an ignorant one.

Intellect in the sense of being learned is not involved, but the man who knows that God exists and provides him with food and raiment as the result of his daily toil, as well as the great intellectual scientist or philosopher, may learn the way to these redeeming truths. I do not mean that a man by mere exercise of mental powers may receive the benefit of this great provision for his redemption. The soul must seek and it will find, and the soul of the wise may not be as capable of receiving as the soul of the ignorant.

God is Love. Man has a natural love, but this natural love is not sufficient to enable him to find these great means that I speak of. Only the Divine Love of the Father, and He is willing that all men should have this Love. It is free and waiting to be bestowed upon all men, but strange as it may seem, God will not, and I might say, cannot, bestow this Love unless man seeks for It, and asks for It in earnestness and faith.

The will of man is a wonderful thing, and stands between him and this love, if he fails to exercise this will in seeking for it. No man can secure it against his will. What a wonderful thing is man's will, and how he should study and learn what a great part of his being it is.

The Love of the Father comes only into a man's soul when he seeks It in prayer and faith, and of course this implies that he wills It to come to him. No man is ever refused this Love when he properly asks for It.

Now this Love is a part of the Divine Essence, and when a man possesses It in sufficient abundance he becomes a part of Divinity Itself; and in the Divine there is no sin or error, and, consequently, when he becomes a part of this Divinity, no sin or error can form a part of his being.

Now, as I have said, man who is without this love has his memories of sin and evil deeds, and, under the law of compensation, must pay the penalties. Yet when this Divine Love comes into his soul, it leaves no room for these memories, and as he becomes more and more filled with this Love, these memories disappear and only the Love inhabits his soul, as it were. Hence, there remains nothing in him upon which this law can operate, and the man is no longer its slave or subject. This Love is sufficient of itself to cleanse the soul from all sin and error, and make man one with the Father.

This is forgiveness of sin, or rather the result of forgiveness. When a man prays to the Father for this forgiveness, He never turns a deaf ear, but says, in effect, "I will remove your sins and give you my love, I will not set aside or change my laws of compensation, but I will remove from your soul everything upon which this law can operate, and as to you it becomes as if it had no existence."

I know by your personal experience that this forgiveness is a real, actual, existing thing, and when the Father forgives, sin disappears, and Love only exists, and that Love in its fullness is the fulfilling of the law.

So let men know that God does forgive sin, and when He forgives the penalty disappears, and when they disappear as the result of such forgiveness, no law of God is changed or violated.

This was the great mission of Jesus when he came to earth. Before he came and taught this great truth, the forgiveness of sin was not understood, even by the Hebrew teachers, but their doctrine was an eye for an eye and a tooth for a tooth. The Divine Love, as I have feebly described, was not known or sought for - only the care and protection and material benefits that God might give to the Hebrews.

The Divine Love entering into and taking possession of the souls of men constitute the New Birth, and without this no man can see the Kingdom of God.

My dear son, I have written you a long but imperfect communication, but there is sufficient in it for men to think of and meditate upon, and if they do so and open their souls to the Divine Influence, they will know God can forgive sin, and save men from its penalties, so that they will not have to undergo the long period of expiation, which in their natural state the law of compensation ever demands.

So without writing further, I will say that I love you with all my heart and soul, and pray the Father to give you this Great Love in all its abundance.

Your loving Grandmother, Ann Rollins

After Death, the Judgment: What It Is and What It Is Not.
 "The great day of judgment."

I am here, Jesus

I am here and desire to write a few lines in reference to the "great day of judgment," of which the preacher and teachers of theological things write so often. I know that the Bible, or rather some of the books, lay great stress upon this day when, as they claim, God will pour out His "vials of wrath" upon the ungodly and condemn them to an eternity of punishment.

There is, as you know, a very great diversity of opinion among these learned men as to what is the meaning and significance of this "day of judgment," and when, in a chronological point of view, it will take place. All these varied opinions are held by students and teachers who embrace and proclaim them to the world as being true and free from doubt.

Well, it is certain that all men must die and that there will come the judgment; and that which follows the death is just as certain as is the death itself, and just as reasonable as is the following of any cause by an effect. So men should have no difficulty in believing in the judgment as a fact that cannot be avoided, just as death cannot be avoided.

But the word and the fact, "judgment," when used as an effect or following of death, may have many meanings in the opinions and understandings of many men, depending upon what men may believe as to things that are called religious or scientific or philosophical. To the ultra-orthodox, this term "judgment" means, and necessarily involves, the active pronouncement of a "sentence" by God - this because of and determined by men's lives and thoughts while living in the mortal life, irrespective of any of His general laws and the workings thereof.

God is, Himself, the "Judge" - personal and present - and by Him, in this capacity, is each man's life and works known and digested and made the basis of the "sentence" that He must pronounce in each individual case. God keeps the record of all these acts of men, or, if man is conceded to be his own record keeper, his records are, or will be at the time of the "great assemblage for judgment," opened up or brought into view so that nothing can be lost. Then, upon this record, men will be sent to eternal happiness or to everlasting punishment, or, as some believe, to destruction or annihilation.

Others, not orthodox, who believe in the survival of the soul and the continuing memories of the acts and thoughts of men, teach that the judgment will follow death as a natural consequence of the operations of the Law of Cause and Effect; and the effect cannot be escaped from until, in some way, there comes a realization to the consciousness of men that the effect, in their suffering, has satisfied the cause, and that there is nothing mysterious or unnatural in the appearance and workings of the judgment. They do not believe that God, by any special interposition or personal "punishing," will pronounce the judgment, or determine the merits or demerits of the one called to judgment.

Besides these views, there are others extant and believed in. But the two that I have mentioned are principal ones and are sufficient to show what the large majority of thinking, or, rather, believing, men conclude the term "judgment" should mean or be understood to mean, as used in the Bible. Well, the judgment of the human soul is an important accompaniment of the human life, both in the flesh and in the spirit world. And as regards soul revealments and punishments, hardly anything demands more of the thought and consideration of men; for it is a certainty that these cannot be avoided by men, irrespective of the truth or falsity of their existing beliefs. Judgment as certainly follows what men call death as does night the day, and no philosophy or theological dogmas or scientific determinations can alter the fact, or in any way change the character or exact workings of this judgment.

But judgment is not a thing belonging exclusively to the after death period or condition, for it is present and operating with men from the time that they become incarnated in the human body until they become disincarnate, and thereafter continuously until the causes of effects have been satisfied and there remains nothing to be judged - which happy ending is also a fact.

All men are dependent upon their progress towards the conditions of harmony through established laws that pronounce the judgments. While these laws operate on earth, men are being judged continually for the causes they start into existence, and the after death judgment is only a continuation of the judgment received by men while on earth.

Of course - men may not know this - these judgments, or the effects thereof, become more intensified after men have gotten rid of the influences of the flesh existence and they become spirits having only the spirit qualities. Because of this fact, men must understand and try to realize that the expression "after death, the judgment" has a greater significance, and is of more vital importance, than the saying that "judgment is with men all during their mortal lives."

After death, the causes of the inharmony with the law become more pronounced, and appear in their true meaning and force. Consequently, with this revealment, the effects become more intensified and understood, and men suffer more and realize the darkness, and sometimes the gross darkness, that these effects produce. The inharmony appears in its unclothed and unhidden reality, and the law's workings bring the exact penalties to men that their violations demand.

Man is his own bookkeeper. And in his memory are recorded all the thoughts and deeds of his earth life that are not in accord with the harmony of God's Will, which is expressed or manifested by His Laws. The judgment is not the thing of a day or a time, but is never ceasing so long as there exists that upon which it can operate; and it diminishes, in proportion, as the cause of inharmony disappear.

God is not present in "wrath" demanding "reparation," as does the human who believes himself to have been injured by another. No, the Father is present only in love. And as the soul of the one undergoing the penalty (which his own deeds and thoughts have imposed upon him) comes more in harmony with the Father's Will, He, as you mortals say, is pleased.

Never an "angry" God, "rejoicing" in the satisfaction of a penalty being paid by one of His erring children, but always a Loving Father rejoicing in the redemption of His children from a suffering that a violation of the Laws of Harmony exacts with certitude.

Then as I say, the judgment day is not a special time when all men must meet in the Presence of God and have their thoughts and deeds weighed in the balance, and then, according to their goodness or evil, have the sentence of an angry, or even just God pronounced upon them.

The judgment day is every day, both in the earth life of man and in life as a spirit, where the law of compensation is still working. In the spirit world, time is not known, and every breathing is a part of eternity; and with every breathing, so long as the law requires, comes the judgment, continued and unsatisfied, until man, as a spirit, reaches that condition of harmony whereby the law no longer demands a judgment of him.

But from what I have written, men must not suppose or beguile themselves into believing that because there is no special day of judgment when God will pronounce His "sentence," the judgment therefore is not so much to be dreaded or shunned. No, this state of thinking will palliate only for the moment, for the judgment is certain; and it is to be dreaded no less because the immutable law demands exact restoration instead of an "angry" God.

No man who has lived and died has escaped, and no man who shall hereafter die can escape this judgment unless, in a Way provided by the Father in His Love, he comes into harmony with the laws requiring harmony. "As a man soweth so shall he reap" is as true as is the fact that the sun shines upon the just and the unjust alike. Memory is man's storehouse of good and evil, and memory does not die with the death of the man's physical body. On the contrary, memory becomes more alive - all alive - and nothing is left behind or forgotten when the spirit man casts off the encumbrance and benumbing and deceiving influences of the only body of man that was created to die.

Judgment is real, and men must come to it face to face. Want of belief, unbelief, or indifference, or the application to men's lives of the saying "sufficient unto the day is the evil thereof," will not enable men to avoid the judgment or the exactions of its demands.

There is a Way, though, in which men may turn the judgment of death into the judgment of life, inharmony into harmony, suffering into happiness, and judgment itself into a thing to be desired. Elsewhere we have written of this Way open to all men, and I will not attempt to describe it here.

I have written enough for tonight. You are tired and must not be drawn on further.

So, with my Love, I will say good night.

Your brother and friend,


The Hope that All Mortals have in a Future Destiny of Freedom from Care and Unhappiness
I am here, Elias (Prophet of old)
I desire tonight to write a few lines upon a matter that I have been thinking might be of some interest to you, and that is: "The hope that all mortals have in a future destiny of freedom from care and unhappiness."
I know that a large majority of mortals who believe in the Christian doctrines, believe that for a very considerable number of mankind there is awaiting an eternity in the hells of continuous torture and torment, and that in order to avoid such a destiny or future state, men, while on earth, must believe in certain doctrines and conform themselves to such beliefs, for after death there can be no possible opportunity for being saved from such a fate.
Of course, these beliefs are the results of the teachings of those who claim to have the ability to interpret the Bible, mixed with a little of divine inspiration and mysterious power and wisdom, that are conferred upon those who have the careers of ministers of the Gospel; and men, because of long years of training or of inheritance from those who for long years believed in these teachings, naturally exercise very little independent thought and accept the declarations of these ministers, as being almost the divine expressions of God Himself.
Such doctrines have caused in their workings much harm to the mortal and much unhappiness to the spirits of men in the spirit world, because beliefs accompany the latter in their existence as spirits and keep them from learning the truth for a long time after they become spirits.
It is a great pity that men can be bound by such false and damnable beliefs, and generation after generation continue to become servants to the teachings of misguided instructors. And I wish to say that all these beliefs are untrue and have no foundation in fact, and the sooner mankind knows this, the better it will be for their happiness on earth and their welfare in the world to come.
It is true that there are hells and punishment, and that the majority of men when they become spirits will have to go into such hells and suffer such punishment; but the element of eternal or everlasting does not enter into the duration of such state or condition, for there is no punishment inflicted on the spirits of men, for the purpose of causing them to pay a penalty that can never be satisfied through all eternity.
This punishment is only for the purpose of purification, and when it is accomplished, for the particular spirit who has suffered the same, the hell ceases to exist and the punishment ceases to have any necessity for its existence; and, ultimately, the condition of every man will be that of a purified spirit, free from sin and defilement and the necessity for hell or punishment.
I know that what I have written has in various forms been written before, but I felt that I must say just this much and in the way that I have done.
I am glad that you are feeling better tonight, and I want to assure you that, if you will pray to the Father, you will continue to grow in your spiritual development, and as a consequence feel better in every particular.
With my love I will say, good night. Your brother in Christ,